Dharmaja, in answer to the doubts of Sage Sounaka, spoke with quiet dignity. The sage had wondered whether the king was entangled in the creation of wealth and in the gathering of riches, but Dharmaja replied: “I do not seek riches or comforts for my selfish pleasure. A different concern burdens my conscience—how may I sustain these Brahmin groups who, in loyalty, have chosen to follow me into the forest? It is the householder’s sacred duty to feed and provide for the guests and the learned, and should I fail in this, I fail in my dharma. The scholars, sages, and priests who came to me cannot be sent away empty-handed. Reason itself dictates that a portion of a householder’s earnings be spent upon guests, for the blessings of a satisfied guest are equal to the blessings of Brahma himself. For this reason, the station of the householder is called supreme among the four ashramas, since it is he who supports and nourishes the others. I count it a double fortune that I have been given the duty both to serve the guests and to protect the good people of the earth.
“The duties of a householder are clearly set forth: to give shelter to the sick, courage to the fearful, water to the thirsty, food to the hungry, rest to the weary. These duties are ancient and inviolable. To eat alone without companions, to cook for oneself alone, to indulge in needless violence against creatures—these are disgraces to a householder. Yajna is sustained by the amrita of its remains, and the householder by vighasa, the remnants after guests are served. Even birds, insects, dogs, and other creatures must receive their share each day. Thus, the path of the householder is to sustain many lives with affection, not merely out of obligation, but from respect for all that breathes.”
Hearing these words, Sage Sounaka was pleased and praised Dharmaja’s concern. Yet he reminded him that even the wise and powerful may stumble before lust and desire, for the senses, inflamed by passion, cloud the intellect and drag the soul into endless cycles of birth and death. Liberation lies only in the balanced mind, detached from love and hate, as spoken in the Vedas. One must serve the guru, restrain food and desires, study with attention, act without attachment to fruits, and guard one’s thoughts with discipline. These eightfold principles make the householder’s duties complete. “O Dharmaraja,” said the sage, “you too must serve the preceptors, listen carefully, retain the essence of wisdom in your heart, and distinguish what is worthy from what is unworthy. With your spiritual strength, you shall gain what you seek. Even the Rudras and Vasus won their treasures through penance. So also, must you.”
Then Dhoumya, the revered Brahmin, spoke: “In ancient times, when living beings were consumed with hunger, the Sun-God took compassion. He moved northward and stirred the essence of the earth, then turned southward as clouds, and nourished herbs, plants, and trees. In the form of the moon, he yielded food, and thus he saved life. Therefore, O King, worship the Sun, for he is the source of sustenance, praised by gods, sages, serpents, and celestials. His rays dispel darkness, his wisdom equals that of Brahma, Vishnu, and Shiva, and his kindness preserves the three worlds. He is the embodiment of Vedic knowledge, the eternal eye of creation. Pray to him, and your wish shall be fulfilled.”
Thus instructed, Dharmaja stood waist-deep in the holy waters of the Ganga and invoked the Sun-God with the Aditya mantras. Appearing in brilliance, Surya spoke: “Your penance and selfless intent delight me. For the twelve years of your forest exile, you shall not lack. The fruits, roots, and grains in your dwelling shall never be exhausted. Take this copper vessel, the Akshaya Patra, the inexhaustible giver of food.” Blessing Dharmaja, the Sun vanished to his celestial abode. From that day the kitchen of the Pandavas overflowed, and every Brahmin guest was satisfied, departing with blessings.
After dwelling in serenity at Kamyakavana for some time, the Pandavas heard news from Hastinapura. There, King Dhritarashtra, troubled by omens, asked Vidura what course the Pandavas might take. Vidura, steadfast in truth, replied: “They are godlike, O King. The courage of Bhima and Arjuna is known to all, and the enmity born of the dice game rests on your failure to restrain your son. Recall the Pandavas and restore their kingdom; in this, you shall gain eternal fame. Reject the evil counsel of Duryodhana, Karna, Sakuni, and Dussasana. Anoint Dharmaja as king, for only then will the Kuru lineage shine untainted.”
But Dhritarashtra, blinded by paternal love, rebuked Vidura: “How can I abandon my own son? Even the hard-hearted do not forsake their blood.” Dismissing him in anger, he bade Vidura go where he pleased. Vidura departed at once for Kamyakavana, where the Pandavas welcomed him with honour, though at first suspecting a hidden motive. Soon they learned the truth—that Dhritarashtra, unwilling to heed wise counsel, had driven Vidura away.
In due time Sanjaya, disciple of Vyasa and charioteer of the king, was sent to bring Vidura back. Coming to the hermitage, he beheld Dharmaja shining with the lustre of righteousness, his brothers radiant in virtue, Draupadi adorned with grace, and Vidura beside them, the very flame of dharma. Sanjaya bowed and said: “The king calls for Vidura. Though his heart is clouded, his soul still remembers the worth of his brother. With your leave, Vidura must return.” Thus, Vidura consented and went back to Hastinapura.
So, the wheel of destiny turned, weaving counsel and folly, merit and fault, hope and despair, yet all moving toward the one great purpose—the triumph of righteousness and the restoration of peace.
